The Project Gutenberg eBook, The Breadth, Freeness, and Yet Exclusiveness of the Gospel, by Edward Hoare This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: The Breadth, Freeness, and Yet Exclusiveness of the Gospel Author: Edward Hoare Release Date: July 25, 2016 [eBook #52646] Language: English Character set encoding: ISO-646-US (US-ASCII) ***START OF THE PROJECT GUTENBERG EBOOK THE BREADTH, FREENESS, AND YET EXCLUSIVENESS OF THE GOSPEL***
Transcribed from the [1865] William Hunt and Company edition by David Price, email [email protected]
BY
THE
REV. EDWARD HOARE, M.A.,
Incumbent of Trinity Church, Tunbridge Wells.
LONDON:
WILLIAM HUNT AND COMPANY,
23, HOLLES STREET, CAVENDISH
SQUARE.
IPSWICH: WILLIAM HUNT.
The subject has, I presume, been chosen for our discussion, in order to meet the aspersions of those who claim for their own system the merit of breadth, comprehensiveness, and large-heartedness, while they speak of our Gospel as the narrow-minded theology of a body of men whose contracted intellects are so cramped and stunted that they are unable to take in the broad views of the nineteenth century. Such persons consider themselves broad, and us narrow; and their teaching to be characterized by largeness, ours by narrowness; theirs by generosity, ours by bigotry; theirs by comprehensive philanthropy, ours by an exclusive interest in a small section of the human family.
p. 4Now there is something very noble in broad, large, and comprehensive views of the dealings and character of God, and something, on the other hand, exceedingly repulsive in any disposition to contract God’s message, or to half close the door which God has opened wide for the world. And, more than that, there is something so grand in the magnificence of creation, that we cannot be surprised if our judgment naturally decides in favour of that which claims to be the broader view of the religious government of God. We fully acknowledge therefore the attractiveness and persuasiveness of breadth, and are fully prepared to admit that the broad has much more to commend it than the narrow, and that the probability of truth lies on the side of the broadest, the widest, the freest message.
But, while freely admitting that the broadest statement of the Gospel is most probably the truest, we have yet to decide the question, which statement is really the broadest, and on which side is the narrowness to be found? and if this question be fairly considered, it may possibly turn out that that which calls itself the broad is really the narrow, and that which some men call narrow is possessed of a breadth, and length, and depth, and height, that can only be measured by the infinity of God. It is well therefore to consider whether the Gospel, as revealed in Scripture, p. 5is really broad or really narrow,—applying the tests of breadth and fulness to the message of salvation as proclaimed in the Gospel of the grace of God.
I. Its breadth.
Is there in all language, a wider, broader, fuller, and more comprehensive statement, than is found in the words of our blessed Redeemer,—“God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life”? It describes a Divine and eternal love, originating a salvation unmerited, unlooked for, and as far above all human thoughts as heaven is above the earth. It declares the object of it to be the world, the whole world, and nothing short of the world; for it is just as unreasonable to maintain that the world in this verse means the elect, as it would be to maintain that “the elect of God,” in Col. iii., means the world. It proclaims the most magnificent possible offer as the result of it. God forbid that we should ever cramp, fetter, or limit it! It is the New Testament exposition of the Old Testament invitation,—“Ho, every one that thirsteth, come ye to the waters,” and it is the foundation of the message heard from heaven,—“The Spirit and the Bride say, Come: and let him that heareth say, Come: and let him that is athirst come: and whosoever will, let him take the p. 6water of life freely.” Our Lord’s words on earth are one with His words in heaven, and both proclaim an unqualified invitation to all, without the exclusion of an individual. The invitation is as broad as the world itself, and there is no man, woman, or child under the whole heaven, to whom God, in His unbounded mercy, has not sent the gracious message of free and complete salvation.
If we look more closely at the details, we find that the glad tidings are not limited,—
1. By nationality.
When Wilberforce pleaded in the House of Commons for the admission of missionaries to India, it was argued that the Gospel was not adapted to the Indian mind, and that it was not in the nature of things that Hindoos should be converted to God. So persons, laying claim to great anthropological wisdom, appear to regard the Gospel as something never meant for the African. But there is no limitation in Scripture. African, Indian, American, New Zealander, are all alike included in the message as found there. The Jew of old believed that it was only for the Jews, and some English in modern times seem to regard it as intended only for the European. But the Word of God says it is for all; experience proves it to be for all; and the comparatively recent missionary efforts of the Church of Christ have been sufficient to prove p. 7that climate makes no difference as to faith; and, whether it be under a tropical sun, or in an arctic frost, the knowledge of Christ is followed up by the same results,—the same change of heart, the same love, the same fruits of the Spirit, the same joy and peace in believing, and the same blessed hope to fill the soul in the dying hour. Our missionary spirit therefore should be wide as the world; and those who boast of the superior broadness of their principles, ought to lead the way in a large-hearted effort to follow up the directions of their Saviour:—“Go ye into all the world, and preach the Gospel to every creature.”
2. It is not limited by ecclesiastical order.
God forbid that I should say one word that should appear for one moment to make light of Christian order, for I believe it to be a subject far too much forgotten by devoted men in the present day. Evangelical zeal is considered by some to have full license to override all authority, and break through every regulation. There are many excellent, zealous, faithful, and fervent spirits, who are contending manfully for the inspiration of the whole of Scripture, but who appear completely to ignore such words as those by St. Paul, in 1 Thess. v. 12, 13. I believe therefore, that it is one of the special duties of the day to urge devoted Christians to investigate what Scripture says p. 8of order. But, however important it be, we must still remember that the glad tidings of the Gospel are not limited to any order or any system whatever. Our episcopacy is gathered from facts recorded in Scripture, but is never established by the authority of a command. We adopt it because we believe it to be in harmony with Apostolic practice as revealed in Scripture; but we dare not pronounce it an essential: for it is not so pronounced in Scripture. There is not one word there to lead us to suppose that episcopacy is like one great conduit pipe, through which alone grace can flow. The blessed message is not limited to any one channel. The Holy Spirit is free as the winds of heaven; and it is perfectly clear that God, in saving souls, has not tied Himself down to the employment of any particular Church organization. As the message is sent to all men, in all countries, and under all circumstances, so also is it conveyed through all kinds of instrumentalities;—Episcopalian and Nonconformist,—ordained and unordained,—Churchmen, Dissenters, Presbyterians,—Churches at home and Churches abroad,—teachers, preachers, pastors and evangelists; for there is a breadth in the agency as well as in the sphere of action, and the same Lord over all, who is rich unto all that call upon Him, is rich also unto all who labour for His Name.
p. 93. Once more: there is no doctrinal limitation.
I presume that we are perfectly agreed as to the Scriptural truth,—that our salvation in Christ Jesus is to be ascribed entirely to the Father’s electing love. We know that it was not our fallen, ruined, sin-corrupted will which chose Him, but His own boundless grace which chose us to life. In other words, we know that salvation is the result of God’s election, and we believe in the words of our Lord,—“No man can come to Me except the Father which hath sent Me draw him.” But we have all probably felt, at some time or other, the difficulty of reconciling such a fact with the free offer of life to all. It is not unnatural that men should argue, that if the elect alone are saved, to them alone must the salvation be offered. I am not prepared to find any fault with the logical process which leads to this conclusion, for I fully admit that to my own mind the logic seems correct; but God’s eternal counsels rise high above all human logic, and there are deep mysteries in His infinite mind, which we finite thinkers are utterly unable to unravel. So it is in this instance. Our logic breaks down, but His Word stands fast; and that Word teaches us that God’s election does not neutralize the free offer, any more than the Godhead of the Lord Jesus Christ neutralized His Manhood. How it is we cannot explain, any more than we can the union of two natures in the p. 10one Person of our Blessed Saviour. But, thanks be to God, we find in Scripture the universal offer side by side with electing love; so that, accepting Scripture as we find it, we learn that election does not narrow the breadth of the offer, or take away its universality. It does not blot out the “whosoever” from the words of our Saviour. It does not contract the glad tidings; but it leaves the Gospel perfectly open to every man, without qualification, without limitation, and without the necessity of any evidence of election to precede a trust in the Lord Jesus for pardon, life, and immortality.
II. But we must pass on to the freeness. For there might be an offer made to every one, but yet on such terms that no one could accept it; and so would this have been, had God required that there should be one act of sinless obedience on our part, as a preliminary qualification to our being saved in Christ Jesus. The person who is possessed of nothing is as little able to pay one pound as a hundred; and the ruined man, dead in sin, is as little able to produce one act of life as a hundred. So long as he is dead he can produce nothing; for he is not only without God, but also without strength. Oh, the depth of the riches of the tender lovingkindness of our God! Oh, the wonders of that grace that does not wait till the sinner p. 11can produce a something, however small that something be; but freely, and graciously, and mercifully, and lovingly, bestows a free, full, perfect, complete, and everlasting reconciliation on the poor ruined sinner, even at the very time of his utter ruin! I do not pretend to know all the various religious systems of the world; but this I can most safely say,—that I never yet heard of anything but the blessed Gospel of the grace of God, which proclaims reconciliation to men without a claim, and at the very time that they are without a claim. In every other system the order is amendment first, and forgiveness second: but in the Gospel the order is reversed, and we find the forgiveness first, as a free gift, while the amendment follows, as the blessed fruit of the Spirit in a repentant and loving heart. The language of Scripture is not what any natural moralist would have written,—“There is forgiveness with Thee if I can but fear Thee sufficiently:” but God reverses the order, so that those who cannot, for one moment, stand before Him, are taught to say,—“There is forgiveness with Thee that Thou mayest be feared.” I should like to know from those who boast of the superior benevolence of their system, what that system does for the helpless,—for the man whose soul is paralyzed, and whose power to rise is gone, being deadened by his sin. I fearlessly ask the advocate of mere natural religion, what the p. 12religion of nature can do for such an one. His moral sense may teach him his duty, and his conscience may bring him in guilty of not having fulfilled that duty; but what does natural religion do to reinstate and restore him? Our Gospel proclaims to him pardon, and our Saviour gives him life, even at the time of the deepest ruin. But what does nature do for him? What does conscience do to restore him? It leaves him condemned, ruined, sunk, and helpless; and holds out to him nothing better than the hope, that when he has got out of the pit, he may find mercy through the benevolence of God. If that were the Gospel, it would be glad tidings to those only who have already recovered themselves from their ruin. The Lord Jesus would be a Saviour for only such as do not need one. It would be a promise of life to those only who have already raised themselves from death; but it would be a sentence of everlasting exclusion against all those who have failed as often as we have done, and have had to learn from bitter experience the sad lesson of their utter helplessness. But, praised be God, the whole ransom has been paid, the whole claim of the law satisfied, the utmost depth of ruin fully provided for; so that now there is life in the midst of death, and full, complete, and final reconciliation presented to the sinner, at the very time when he is lost in his fall. Did the world ever produce an offer so free? p. 13and was there ever yet a religious system in the world which presented such a salvation, on such terms, to the sinner?
III. But still there is an exclusiveness in the Gospel.
Let us however clearly understand, when we speak of exclusiveness, that we do not mean exclusiveness in the glad tidings, for, as already shown, these glad tidings are freely sent to every man; but what we do mean is,—that Christ Jesus is the only Saviour, and that “there is none other name under heaven, given amongst men, whereby we must be saved.” We do mean that God has not promised salvation through a conscientious devotion to Buddha, or Vishnu, or Mahommed, or reason, or the light of nature; but that God, in giving Christ as our life, gave Him as the only Source of life, and not as one amongst many Saviours.
Now this exclusiveness appears to be the necessary consequence of the breadth and freedom of the offer; and had I had the framing of the thesis, I should have preferred to have stated it as “The breadth, freeness, and consequent exclusiveness of the Gospel:” for if we consider the great origin of the Gospel,—the eternal love of God; the marvellous plan of the Gospel,—the sacrifice of the Son of God; the boundless mercy of the Gospel,—as seen in the offering such a salvation to p. 14every poor sinner under heaven; and the unutterable grace of the Gospel,—in offering it freely to poor sinners, at the very time that those sinners are hopelessly sunk in the ruin of their sin;—it does appear to be an act of the deepest presumption for men to suppose that there may be other ways through which men can be saved, other systems through which men can be restored. If men could be saved any other way, why did the Lord Jesus come? why did He die? If self-denying idolatry or conscientious morality were sufficient, why was there any Gospel at all? and why were we not left to win our way to eternal life, by morality and heathenism in all their varied forms? If the Gospel be regarded as a Divine remedy for the sinner, then surely it must be exclusive. If this be God’s plan, then surely a plan from God was needful, and no human plan was sufficient. If it were a human plan, then I could perfectly understand that other human plans might be equally effectual,—or, I should rather say, equally fruitless; but if it be really God’s plan, then it must stand alone as the only way of restoration to life.
The only possible way of meeting this view of the subject is, by supposing that the result of our Lord’s propitiation is applied, without their knowledge, to those who do not believe in His Name. Of course if this were God’s plan, we should have nothing to say, p. 15and our simple duty would be to accept it with thanksgiving. But on this point we must be wholly dependent on God’s own statement of His own counsel. When we are studying God’s purpose, our only hope of arriving at truth is by simple dependence on what God has revealed to us in His Word; and not the smallest reliance can be placed on any conclusions which we may draw from what we think most probable in so benevolent a God. Of course if men do not believe in Scripture, as inspired by the Spirit, this evidence fails them; but then they have nothing to assure them that there is any Gospel at all. But if we admit it to be God’s plan, then from God we must learn its character, and His Word alone must guide our decision. Now it is needless for me to multiply passages, as I might do to almost any extent, to show that in God’s Word we are taught, that the blessings of our Lord’s work are not bestowed except through faith in His Name. Whatever conclusions men may derive from their own ideas of Divine benevolence, there cannot be a question that this is the testimony of Scripture. If men place greater reliance on their own opinion of what they think God ought to have done, than on what God Himself declares He has done, we can only say, as St. Paul did,—“Nay! but, O man, who art thou that repliest against God?” In such a matter we are entirely limited by the Divine statements, p. 16and man’s opinion is utterly worthless; for the counsels of God, in their very nature, lie quite beyond the limits of human enquiry. If we do not believe in the words of our blessed Saviour, we have not the slightest evidence of any salvation at all; and if we do believe them, we must believe them all, and must accept without hesitation His own most solemn statement, the most exclusive sentence which I know in the whole range of Christian theology,—“He that believeth, and is baptized, shall be saved; and he that believeth not shall be damned.”
London: William Hunt and Company.
The following will be published in this Series, uniform in size and price.
“The Present Position and duties of the Evangelical Body in the Church of England.”
By the Rev. W. R. Fremantle, M.A.
“The Atonement.”
By the Rev. J. Richardson, M.A.
“The Articles, Liturgy, and Subscription.”
By P. F. O’Malley, Esq., Q.C.
“The Reality and Eternity of the Future Punishment of the Wicked.”
By the Rev. W. Harrison, M.A.
“The Best Mode of Presenting the Privileges of the Church of England to the Working Classes.”
By the Rev. James Bardsley, M.A.
“The Rights and Duties of the Lay Members of the Church of England.”
By the Rev. Emilius Bayley, B.D.
“The Breadth, Freeness, and yet Exclusiveness of the Gospel.”
By the Rev. Edward Hoare, M.A.
And it is hoped,
“The Inspiration of Scripture.”
By the Rev. E. Garbett, M.A.
***END OF THE PROJECT GUTENBERG EBOOK THE BREADTH, FREENESS, AND YET EXCLUSIVENESS OF THE GOSPEL***
***** This file should be named 52646-h.htm or 52646-h.zip******
This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/5/2/6/4/52646
Updated editions will replace the previous one--the old editions will
be renamed.
Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for the eBooks, unless you receive
specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook
for nearly any purpose such as creation of derivative works, reports,
performances and research. They may be modified and printed and given
away--you may do practically ANYTHING in the United States with eBooks
not protected by U.S. copyright law. Redistribution is subject to the
trademark license, especially commercial redistribution.
START: FULL LICENSE
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full
Project Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the
person or entity to whom you paid the fee as set forth in paragraph
1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg-tm electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg-tm License when
you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country outside the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
eBook or online at www.gutenberg.org. If you are not located in the
United States, you'll have to check the laws of the country where you
are located before using this ebook.
1.E.2. If an individual Project Gutenberg-tm electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase "Project
Gutenberg" associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg-tm License for all works
posted with the permission of the copyright holder found at the
beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm web site
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original "Plain
Vanilla ASCII" or other form. Any alternate format must include the
full Project Gutenberg-tm License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works
provided that
* You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg-tm trademark, but he has
agreed to donate royalties under this paragraph to the Project
Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are
legally required to prepare) your periodic tax returns. Royalty
payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in
Section 4, "Information about donations to the Project Gutenberg
Literary Archive Foundation."
* You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or destroy all
copies of the works possessed in a physical medium and discontinue
all use of and all access to other copies of Project Gutenberg-tm
works.
* You provide, in accordance with paragraph 1.F.3, a full refund of
any money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days of
receipt of the work.
* You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg-tm electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from both the Project Gutenberg Literary Archive Foundation and The
Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm
trademark. Contact the Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
electronic works, and the medium on which they may be stored, may
contain "Defects," such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg-tm
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg-tm work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg-tm work, and (c) any
Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at
www.gutenberg.org
Section 3. Information about the Project Gutenberg Literary
Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state's laws.
The Foundation's principal office is in Fairbanks, Alaska, with the
mailing address: PO Box 750175, Fairbanks, AK 99775, but its
volunteers and employees are scattered throughout numerous
locations. Its business office is located at 809 North 1500 West, Salt
Lake City, UT 84116, (801) 596-1887. Email contact links and up to
date contact information can be found at the Foundation's web site and
official page at www.gutenberg.org/contact
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular
state visit www.gutenberg.org/donate
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate
Section 5. General Information About Project Gutenberg-tm electronic works.
Professor Michael S. Hart was the originator of the Project
Gutenberg-tm concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg-tm eBooks with only a loose network of
volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.
Most people start at our Web site which has the main PG search
facility: www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.